The principal
characteristic of Jiva is upayog (conscious activity). Upayog is the resultant of consciousness
which, according to the realistic point of view (Nischaya Naya), is the sole characteristic of Jiva. Upayog may be said
to be an inclination which arises from consciousness.The inclination is either towards Darshan (perception) or towards Jnän
(knowledge).Upayog can be subclassified in twelve parts - four types of Darshan - Chaksu, Achaksu, Avadhi and Kewal,
and eight kinds of Jnän: Mati Jnän, Shrut Jnän,Avadhi Jnän, Manah-paryaya Jnän, Kewal
Jnän, KuMati or AJnän of Mati, KuShrut or AJnän of Shrut and VibhangJnän or AJnän of Avadhi.

From the realistic point of view (Nischaya Naya), Jiva is distinguished by its own major quality,
consciousness.Jiva is Ätmä (soul) and it
has three major characteristics; a) consciousness, b) bliss and c) energy. The
consciousness is the central quality of soul. The soul has a capacity to
experience unlimited consciousness, unlimited bliss and unlimited energy, and
once that state is achieved - the soul is liberated. There are infinite numbers
of Jivas in Lokäkäsh. Darshan and Jnän are two indivisible categories of
our consciousness. Darshan and Jnän are inherent in Jiva.Only in common expression we separateDarshan andJnän
from Jiva, but in reality there is no
such separation. Liberated Jivas have
perfect Darshan andJnän.

Bliss is the next important quality of the soul, which can
be felt by self-knowledge. The liberated Jivas
have pure bliss (svabhäva). When
blocked by obscuring/obstructing Karmas, the bliss becomes impure. Impure bliss
is called vibhäva. Happiness is
dependent on the purity of Darshan
and Jnän. Based on the intensity,
quantity, type and duration of Karma bound with a soul, the happiness is
affected.

Energy (virya) is
the third important quality of the soul. Amount of proper Darshan and Jnän is
dependent on the amount of the energy and its use. Energy is the very operation
of the knowledge and the perception. Impure energy can generate the vibration
that attracts new Karmas. Efficient use of the energy can shed the Karmas.
Energy can be expressed as the capacity of the soul to give (Dan), receive (läbha), enjoy (bhoga) and
re-enjoy (upbhoga). Pure, proper and
unlimited use of energy stops the influx of Karma and sheds the bondage of
Karma, and soul realizes unlimited consciousness (Darshan and Jnän). Thus,
the consciousness is the major element, energy is the operator of bondageand the happiness is the effect.

Jiva is without
beginning and without end. It always existed, it existsand it will always exist. It is eternal. Jiva is separate from the body. It is arupi (colorless and formless). Jiva is the Kartä of Karma and it bears
the consequences as well

(Infinite/innum-erous souls
per one common body; e.g. root vegetables)

(one soul per one body)

The
living being is that which grows, decays, fluctuates, varies, eats, sleeps,
awakes, acts, fears, rests; has knowledge and perception; attempts to self
defend, and reproduces. These and other qualities are obvious in a physical
body when the soul is present in it but when the soul leaves the body, these
qualities cease. These qualities are external features, and the consciousness (chetanä) is the basic inner feature of
the soul. This also makes it clear that the body and the soul are separate
entities. Since the soul has a flexible size, it pervades the entire body that
it occupies. For example, the same soul can occupy the body of an ant or an
elephant. Such bodies stay alive as long as there is soul within.A live body, or rather, a body with a soul
is described as Jiva.

Jivas are categorized in two
groups: 1. Liberated Jiva orSiddha and. 2. Non-liberated Jiva or SansäriJiva. Liberated
souls have no Karmas and therefore, they are no longer in the cycle of birth and
death. They do not live among us, but reside at the uppermost part of this
universe called Siddhashilä. They are
formless and shapeless, have perfect knowledge and perception, and have
infinite vigor and bliss. All Siddhas
are equal and there is no difference in their status.

On the other hand, non-liberated (worldly) Jivas have Karmas, and they are continually going through the cycle
of birth and death. They experience happiness and pain, and have passions,
which in turn cause the soul to wander. Except for the Jiva ofArihants and kevalis, non-liberated Jivas
have limited knowledge and perception. Jain scriptures state that there are 8.4
million species of Jiva in all. All Jivas have attributescorresponding to their bodies like varying
degree of paryäpti (bio-potential)
and Prän (vitality). Ajiva does not possess any such
qualities. Non-liberated Jivas can be classified as immobile and mobile.

Immobile means SthävarJiva - those that can not move at will.
They are one-sensed called ekendriya Jiva.
Ekendriya Jivas are further divided
into the following five sub-categories.

(1)
Prithwikäya or earth bodied:
Seemingly inanimate forms of earth are actually living beings, e.g. clay, sand,
metal, and coral, etc. They have earthly bodies, hence the name Prithwikäya which is derived from the
Sanskrit term for earth, Prthwi.

(2)
Apkäya or water bodied: Seemingly
inanimate forms of different types of water are living beings, e.g. dew, fog,
iceberg, rain, etc. They have water bodies, hence the name Apkäya which is derived from the Sanskrit term for water, Ap.

(3)
Teukäya or fire bodied: Seemingly
inanimate forms of different types of fires are living beings, e.g.flames, blaze, lightening, forest fire, hot
ash, etc. They have fire bodies, hence the name teukäya which is derived from the Sanskrit term fire, Tejas.

(4)
Väyukäya or air bodied: Seemingly
inanimate forms of air are actually living beings e.g. wind, whirlwinds, and
cyclones, etc. They have gaseous bodies, hence the name Väyukäy which is derived from the Sanskrit term for gas, Väyu.

(5)
Vanaspatikäya or plant bodied: It is
well known that plants grow, reproduce, etc., and are accepted as living
beings. Trees, plants, branches, flowers, leaves,and seeds, etc. are some examples of plant life. The Sanskrit
term for plant is Vanaspati and
therefore such Jivas are called VanaspatikäyaJiva.

A
plant life can have one or more souls in a single body and, depending upon
this, plant life is further divided into the following two sub-categories:

a) Pratyek Vanaspatikäya:Pratyek
means one. Such plant life has one soul in one body. Therefore, they are called
Pratyek Vanaspatikäya. Trees, plants,
bushes, stem, branches, leaves, and seeds, etc. are all examples of PratyekVanaspatikäyaJiva.

b) SädhäranVanaspatikäya:Sädhäran means common. In such plant
life many souls occupy the same body making this type of plant life
multi-organic.Therefore, such plant
life is called sädhäranVanaspatikäya. Such plant life has
infinite number of souls in one body and is called "Anantkäya". Roots such as potatoes, carrots, onions, garlic,
beats, etc. belong to this category.

Tuber
vegetation (root vegetables, kandamul)
is classified as sädhäran vanaspatikäy
(common body plants) in Jainism. Another word for it is nigod. There are two types of nigods
- subtle (Sukshma) nigod and gross (sthul) nigod. Sukshma nigods are all over the
universe, while sthul nigods are at
few places. Omniscients have told us that there resides infinite souls in a
space equivalent to the top of a sharp needle. In such a small place, there are
innumerous nigod balls. There are
innumerous layers in each nigod ball.
In each layer, there are innumerous nigods.
Each nigod has infinite souls.

Now
another thing - there are many births and deaths involved in a life as nigod. In one breathing cycle, they have
an average of 17-1/2 cycles of birth and death Nigod’s lifespan is the
shortest among all living beings. Its each life is called shullak(?) bhav. In forty eight minutes, each nigod has 65,536 bhavs.
The body of a nigod is subtlest
possible. Sukshma nigods are called avyavahär (impractical) räshi (division) Jiva. It means they have not come out of it in any other practical
life-forms (vyavahär räshi) so far.
Since the time without beginning (anädikäl), they have been in that same
form. The question may arise: ‘What kind of Karmas Sukshma nigods might have acquired so that they have not been able
to be born in a better living form? Only reply is that Sukshma nigod Jivas have been in that form since the time without
beginning. One nigod soul comes to a
practical living form (vyavahär räshi)
when one soul is liberated. Number of Jivas
in vyavahär räshi remains constant -
the number does not increase or decrease. If 25 Jivas are liberated, 25 Jivas
come out from the avyavahär räshi.

Mobile means TrasaJiva - those that can move at will. They
are beindriya (two-sensed), treindriya (three sensed), chaureindriya (four sensed) and pancheindriya (five sensed) Jivas. Among the five sensed beings some
have minds, while others do not. These two, three, four or five sensed beings
are divided into the following categories:

Unless
the soul gets rid of its Karmas, it will never be free. When a living being
dies it can be reborn into one of the four destinies. These four destinies or Gatis are: (1) Hellish beings, (2) Tiryancha beings, (3) Human beings and
(4) Heavenly beings. (1)Hellish
Beings: As a hellish being (living in hell), one has to continuously suffer.
Most of the time hellish beings fight among themselves, and cause more suffering
to one another.(2)Tiryancha
Beings: As a tiryancha (being born as
an animal like lion, elephant, bird, plant, insects, etc.) one is considered to
be in a lower form of life. (3)Human
Beings: As human beings we have been endowed with the ability to think and we
can differentiate right from wrong. We can decide what is good forus and what is not. We also have the
capacity to control our mind and activities. We can learn about the wholesome
religious principles of Jainism and put them into practice by adopting
appropriate vows and restraints. We can also renounce worldly life for the
monkhood which can lead to liberation from the worldly life (Sansär). (4)Heavenly Beings: As heavenly being one has, of course, superior
physical capabilities, various supernatural powers, and access to all luxuries.
But heavenly life is also impermanent and when it comes to an end, heavenly
beings feel very unhappy. They cannot adopt restraints or renounce their lives
to become monks or nuns. Therefore, there is no liberation in heavenly life.
Such beings have to be reborn as human beings in order to attain liberation.

Among all of these Jivas the
most happiness is found in the heavenly beings, while the most suffering is
found in the hellish beings. Neither heavenly nor hellish beings can perform
any austerities and cannot attain liberation during that life. Animals possess
limited restraint and therefore, they also cannot attain liberation directly.
The human state of existence is the most preferable because during that life
one can use logic to the fullest extent, can observe austerities, can live with
restraint, and thus only through the human phase a Jiva can attain liberation or Moksha.

Paryäpti means special bio-potential
power through which the Jiva takes in
matter (Pudgals) like food and
converts it into different kinds of bio-potential powers. There are six kinds
of Paryäptis: (1) Ähär (food), (2) Sharir (body), (3) Indriya
(senses),(4) Shväsoshväs (respiration), (5) Bhäshä
(speech) and (6) Mana (mind). When
the life of a Jiva is over, the soul
along with tejas and Karman bodies leaves that body and
acquires a new one. As soon as a Jiva
is conceived, the first thing it does is to consume food. The Jiva, with the help of Tejas body, digests the food. After
this, the Jiva gradually completes
the bio-potential of the body and then that of the senses.The activities of consuming food, developing
the body, and forming and strengthening the sense-organs go on continuously.
Next, the Jiva receives the matter of
respiration which allows it to acquire bio-potential of respiration, then for
speech and eventually the bio-potential of mind. All the bio-potentials are
formed in an Antarmuhurt (within 48
minutes).

The
Ekendriya, one sensed Jivas have (1) Ähär, (2) Sharir, (3) Indriya, and(4) ShväsoshväsParyäptis. Beindriya, Treindriya, Chaurindriyaand Asanjni (withoutmind)
PanchendriyaJivas possess (5) Bhäshäparyäpti in addition to the above four. Sanjni (with mind)
PanchendriyaJivas possess (6) Manaparyäpti
in addition to the above five. Depending upon the completeness of paryäptis the Jivas are also classified as (1) ParyäptaJiva, (2) AparyäptaJiva. ParyäptaJiva means that their corresponding paryäptis have developed to the full
capacity. While, AparyäptaJiva means that their corresponding paryäptis are not yet developed to full
capacity. They at least develop 3 paryäptis
but no more than 4.

Paryäpti is the reason and the Prän is the action. We can call one is living as long he has his präns. Depending upon the development of
the Jiva, there are up to ten kinds
of Präns or vitalities present in
each Jiva. These vitalities are: 1) Sparsh-Indriya (Touch): The ability to
feel the sensation of touch, 2) Ras-Indriya
(Taste): the ability to taste, 3) Ghrän-lndriya
(Smell): the ability to smell, 4) Chakshu-lndriya
(Vision): the ability to see, 5) Shrotra-Indriya
(Hearing): the ability to hear, 6) Mano-bal
(Mind): the ability to think, 7) Vachan-bal
(Speech): the ability to speak, 8) Käy-bal
(Body): the ability to move the body,9) Shväsoshväs (Respiration):
the ability to inhale and exhale, and1O) Ayushya (Longevity): the
ability to live.

Without
food, one’s body will not last too long. One should choose the food in a manner
that involves the minimum form of Himsä
(violence). Using the Individual body plants (Pratyek vanaspatikäy) involves the minimum form of Himsä. Sädhärana (common body) plants have infinite souls in one body and
therefore consuming them involves a higher form of Himsä. therefore, one should not use root vegetables.

One
should develop a feeling of compassion for all living beings after knowing what
Jiva is. One should abandon eating
fish, meat and eggs. One should exercise restraint in using water, earth, fire
and air because they are also living beings.

Characteristics
of Ajivas - no feelings of happiness
or sadness; cannot endeavor itself, do not have the sense of fear evenif they face something that is harmful.
Anything that does not have life (consciousness) is Ajiva.Ajiva literally means without a soul and therefore, they cannot
accumulate any Karmas. They have no birth, death, pleasure, or pain; they are achetan (inert). Examples of Ajivas are: a box, car, fan, television,
photo frame, iron, watch, etc. There arefive kinds of Ajivas, and
together with Jiva there are six basic substances (Dravyas). The universe consists of these six substances.All of the sixsubstances are indestructible, imperishable, immortal, eternal
and continuously undergo changes. Ajivas
are of the following five categories:

The term Astikäy is formed of two words: Asti + Käy. Asti denotes Pradesh
(smallest part - equivalent of paramänu)
and Käy means samuh (collection). Parmänu
means atom. Per Jainism, paramänu is
much subtler than the atom defined by today’s science. Parmänu is the smallest possible form that is indivisible. So, Astikäy means aggregate of Pradesh..

1.Dharmästikäy (Medium Of Motion): Dharma is instrumental to Pudgal and Jiva in making movement. But, Dharma
does not make them move. In the case of a fish in water, water is the Dharma and water helps the fish move.
But the fish has to make an effort to move. Dharma
is formless, inactive and eternal. Pudgal
and Jiva cannot realize their
potential until Dharma is present.
There is one dharmästikäy in lokäkäsh with innumerous Predesh. Ether as identified by today’s
science comes closer to Dharmästikäy.

2.Adharmästikäy (Medium Of Rest): Adharma is instrumental toPudgal and Jiva to stay at rest. But, Adharma
does not make them rest. Shadow of a tree can provide the place for rest. But
the shadow does not make Pudgal and Jiva to rest. Adharma isopposite of the Dharma. Adharma is formless, inactive and eternal. There is one Adharmästikäy in lokäkäsh with innumerous Predesh.

3.Äkäshästikäy (Space): Äkäsha (space) provides the space to
other five substances. Akäsha does
not act as an obstruction. There are two types of Akäsha; a) Lokakäsha and
b) ALokäkäsh. Alokakäsha is beyond the Lokakäsha
and is empty, has no other substances. The portion of the Äkäshästhikäy where all six substances are present is called lokäkäsh. There are three types of Lokäkäsh; a) Urdva Loka, where heavenly beings live, b) Madhya Loka - where human beings and other creatures live, and c) Adho Loka, where the inmates of the hell
live. Siddhas are at the top of the Lokäkäsh. Even Siddhas cannot go in ALokäkäsh
because Dharmästikäy is absent there.

4.Käl (Time): There are two types of time:
realistic (nishchaya) time and
conventional (vyavahär) time. From
realistic point of view, it means continuity. Time is the measure of changes. The conventional time is only in the
first two and half continents (dwips)
where human beings live.

The smallest indivisible portion of time is called Samaya. Samaya can be
compared to a Parmänu. Time required
for one blink of eye comprises innumerous Samayas.
Combination of Samayas are: seconds,
minutes, hours, days, months, years, etc.

Indivisible finest time =
1 Samay

Countless Samayas
=
1 Ävalikä

16777216Ävalikäs =
1 Muhurt
(48 minutes)

30 Muhurtas=
1 Day and night

15Days
and nights =
1 Fortnight

2 Fortnights =
1 Month

12 Months =
1 Year

Countless years =
1 Palyopam

10 Crores of Crores of Palyopams=1 Sägaropam

10 Crores of Crores of Sägaropams= l Utsarpini
or 1 Avasarpini.

1 Utsarpini
+1 Avasarpini
=1 Kälchakra
(One time cycle)

Infinite kälchakras=1 Pudgal
parävartan käl

Jains
believe that time is infinite, without any beginning or end. Time is divided
into infinite equal time cycles (Kälchakras).
Every time cycle is further sub-divided in two equal halves. The first half is
the progressive cycle or ascending order, called Utsarpini.The other half
is the regressive cycle or the descending order, called Avasarpini. Every Utsarpini
and Avasarpini is divided into six
unequal periods called Äräs.During the Utsarpini half cycle, development, happiness, strength, age, body,
religious trends, etc. go from the worst conditions to the best. During the Avasarpini half cycle, development,
happiness, strength, age, body, religious trends, etc. go from the best
conditions to the worst. Presently, we are in the fifth Ärä of the Avasarpini
phase. When the Avasarpini phase ends
the Utsarpini phase begins. Thus Kälchakra goes on repeating and
continues forever. The six Äräs of Avasarpini are called::(1) Susham
Susham (very happy),(2) Susham (happy), (3) Susham Dusham (happy-unhappy), (4) Dusham Susham (unhappy-happy), (5) Dusham(unhappy) and (6) Dusham Dusham (very unhappy). The Äräs inUtsarpini are in the reverse
order.

1)SushamSusham:This is the time of great happiness.During this phase people are very tall and live for a very long
period of time.Children are born as
twins, a boy and a girl. All their needs and desires are fulfilled by ten
different kinds of Kalpavriksha
(wish-giving trees).The trees provide
places to live, clothes, pots and pans, good food, fruits and sweets,
harmonious music, jewelry, beautiful flowers, radiant lamps, and a bright light
at night. There is no killing, crime, or othervices.

2)
Susham - This is also the phase of
happiness, but not as happy as the first Ärä.
The wish-giving trees still continue to provide for the people’s needs, but the
people are not as tall and do not live so long.

3)
SushamDusham - This is a phase consisting of more happiness than
misery.During this period the kalpavrikshas do not consistently
provide what is desired.Towards the
end of this period in the current time cycle, Rushabhdev became the first Tirthankar. He realized that things were
going to get worse. So he taught the people useful arts including, sewing,
farming, and cooking which would enable them to depend upon themselves. He also
introduced the political system and became the first king. That Ärä came to an
end three years and eight months after the Nirvän
of Rushabhdev. The first Chakravarti Bharat, Bahubali, known for his intense
strength, and Brahmi who is believed to have devised eighteen alphabets were
Rushabhdeva’s children.

4)
DushamSusham - This phase has more misery than happiness. The other
twenty-three Tirthankaras and eleven
Chakravarties were born during this Ärä which came to an end three years and
eight months after Lord Mahavir’s Nirvän.

5)
Dusham - This Ärä is currently prevailing.It is an Ärä of unhappiness
which began a little over 2,500 years ago and will last for a total of 21,000
years. No one born during this period will gain liberation in his present life,
because no one will observe the true religion.It is said that by the end of this Ärä,
the Jain religion will be lost.

6)
DushamDusham - This phase is of extreme misery and unhappiness. During
this time people will experience nothing but suffering. There will be no trace
of religious activities. The life spans of people will be very short, exceeding
no more than twenty years.Most people
will be non-vegetarian and the social structure will be destroyed. The weather
will become extreme, the days will be very hot, and the nights will be very
cold.At the end of this Ärä, a period of Utsarpini will start and the time wheel will take an upward swing.
There will be days of rain which will provide nourishment so that seeds can
once again grow.Miseries will diminish
and happiness will increase until very happy phase is once again reached.

Time is only an aid as the
substance. It is not an astikäy since
the present Samaya is one in number.
In past, infinite time has passed by, but it cannot be accumulated. In future,
infinite time will pass and still it will not be accumulated. Present Samaya becomes the past and the next Samaya becomes the present. When this
happens, the past Samaya is destroyed
and it no longer exists. Therefore, time is not considered astikäy, and it does not have any Pradesh. All other five substances have Pradesh and they are astikäys.

5.Pudgalästikäy (Matter & Energy): Pudgal is made of Pud + Gal meaning Joining and disintegrating. Pudgals are matters and associated
energy. Pudgals are constituted of
atoms (Parmänu - finer than the
current definition of atom by the science) , can be perceived by the senses
(eye, nose, ear, touch and hearing) and have sensory qualities. Karmic matters
are also Pudgalas. Body, bones,
flesh, mental organs, speech, etc. are Pudgals.There are infinite Pudgals in Lokäkäsh. Pudgal has the four properties of color (varna), taste (ras), smell (gandha), and akind of palpability (sparsha, touch). These qualitiesvary from time to time; for example, a red color being replaced by blue,
or a sweet taste by bitter. Body, sense-organs, etc. are also pudgals. Out of the six substances only
pudgals are rupi; they have form.
Other substances are formless; they are invisible.

There are four forms of Pudgal (matter):-:1)Skandha
(whole-mass): Any object which is a mass of matter can be called skandha,e.g., stick, stone, knife, a particle of sand, 2) Skandha-desa (portion of mass): Desa means a part, portion, or division.
When a part of the skandha
(skandha-desa) is separated from the whole, it alsobecomes another skandha.A hand of a statue when undetached is known
as a skandha-desa but when separated
from the statue is known as Skandha.3) Skandha-pradesa
(smallest part of Skandha): The smallest undetached portion of skandha, which cannot be further divided
is called skandha-pradesa.4) Paramänu(atom):When the smallest portion of the matter is separated from its skandha, it is called paramanu.Parmänu cannot be
further sub-divided, cut, or pierced. Karmic
matter is one of the categories of Pudgal.
Karmic particles are of finest matter
not perceptible to the senses.The
entire universe is filled with karmic
matter.

There are many types of atoms in
the space (Loka-äkasha). One type of
atoms does not combine with others. These atoms fall into first varganä (group). In second varganä (group), two atoms combine, and
onwards. Second group is subtler than first one, and third one subtler than
second one. Every atom has one color, one smell, one taste and two touches. There
are eight touch qualities - rough, smooth, hot, cold, light, heavy, sticky and
dry. The stickiness and dryness are the important qualities of the touch for
bonding two or more atoms together. There are infinite levels (degrees) of
stickiness and dryness.

·For atoms of similar touch quality (stickiness or
dryness) to bind, there should be at least a difference of two levels in their
stickiness or dryness.

·For atoms of opposite touch quality (one with
stickiness and another with dryness), they should have similar level (at least
two) of touch quality or a difference of two. The quality level should be even
(2, 4, 6, etc.). The atoms with odd level (1, 3, 5, etc.) do not join with each
other.

·Therefore, there are infinite number of individual atoms
that do not join with others. The group of such atoms is known as first varganä.

·Similarly, there are infinite numbers of 2 atoms joined
(such group is called second varganä),
infinite numbers of 3 atoms joined (called third varganä), and going up to the group of infinite atoms joined.

·Now we come to the great group called mahävarganä. In the first mahävarganä, there are infinite number
of first varganäs, second, third, up
to infinite varganäs. In second mahävarganä, thefirst group has one more atom joined than the last group of the
first mahävarganä, (the first row of
this mahävarganä has infinite number
of such groups) and the last group has infinite more atoms joined than the last
group of the first mahävarganä (the
last row of this mahävarganä has
infinite number of such groups). Similarly,
third, fourth and up to sixteenth mahävarganä
are there in this universe. The number of atoms are more and the size is finer
in the second mahävarganä than in the
first mahävarganä and onwards.

·The mahävarganäs with
odd number has no usefulness to the living beings. The body of human
beingsand tiryancha, known asAudärik
sharir, is made from second mahävarganä.
The body of hellish beings and heavenly beings, called vaikriya sharir is made from fourth mahävarganä. Similarly, ähärak
sharir (special holy body - only very knowledgeable Sädhus can have capacity to develop), Taijas sharir (body of vital energy), anäpana (respiratory system), Bhäsha
(speech), Manah (mind) and Karman sharir are made from sixth,
eighth, tenth, twelfth, fourteenth and sixteenth mahävarganä respectively. All living beings have taijasa sharir and Karman sharir in addition to their gross body.

6.The
knowledge of JivaJivä and Ajiva should inspire us to lead a life of self-restraint; should help
in developing inner feelings that the soul is our true nature and we are
obligated by its true nature. Ajiva
should be used as a helpful substance. We should not develop any attachment to
it. We should use pudgals with a
feeling of necessity to maintain our body so that we can progress spiritually
without any obstructions. We should always be aware that our true quality is
our consciousness, and to purify it (free it from Karmas) should be the only
objective of our life.